In 1965 a translation of the Holy Koran of the Ministry of Religion was printed, consisting of three volumes. During the New Order government, 1972, a team of experts on the interpretation of the Koran was formed. Three years later, in 1975, published for the first time a volume of one-volume tafsir of the first three chapters of the Koran, 1980 this tafsir work was complete up to thirty juz. Also, the government also enriches the interpretation and translation of the Koran using local dialects and the treasury of the Indonesian Koran. For example, the translation and interpretation of the Sundanese Koran published by the provincial government and the West Java regional office of the Ministry of Religion. Besides, the Indonesian Ministry of Religion's Research and Development Center for Literature has published a translation of the Koran in Sundanese, along with the publication of a translated Koran using 15 other local languages. The formulation of the government's interpretation underwent changes that coincided with the transition of power from the New Order to the reformation. The difference is evident in the approach of its interpretation which has shifted from al-tahlîli (descriptive-analytical) with an hidâ'i (guidance) style to a method maudû'i (thematic) with an 'ilmî (scientific) style.
Since Covid-19 broke out in Indonesia, the public has monitored various government policies in dealing with these health disasters. However, policies run slowly; it gives rise to diverse public opinion. These multiple opinions become a form of communication between the government and society. However, the government does not fully capture people's views, so people feel they do not receive government policies' feedback. The purpose of this research is to find out how the Indonesian government's public communication is in dealing with the Covid-19 pandemic. The research used a descriptive qualitative method using data during Covid-19. This study explains how the debate of government and community communication occurs in the form of public opinion. Various forms of public opinion from adverse to positive states become message instruments aimed at the government. This instrument then forms communication in the form of action as a sense of moral panic due to the absence of a back answer to the opinion expressed. So, these opinions are only as answers and realized by society in phenomena.
Since Covid-19 broke out in Indonesia, the public has monitored various government policies in dealing with these health disasters. However, policies run slowly; it gives rise to diverse public opinion. These multiple opinions become a form of communication between the government and society. However, the government does not fully capture people's views, so people feel they do not receive government policies' feedback. The purpose of this research is to find out how the Indonesian government's public communication is in dealing with the Covid-19 pandemic. The research used a descriptive qualitative method using data during Covid-19. This study explains how the debate of government and community communication occurs in the form of public opinion. Various forms of public opinion from adverse to positive states become message instruments aimed at the government. This instrument then forms communication in the form of action as a sense of moral panic due to the absence of a back answer to the opinion expressed. So, these opinions are only as answers and realized by society in phenomena.
Since Covid-19 broke out in Indonesia, the public has monitored various government policies in dealing with these health disasters. However, policies run slowly; it gives rise to diverse public opinion. These multiple opinions become a form of communication between the government and society. However, the government does not fully capture people's views, so people feel they do not receive government policies' feedback. The purpose of this research is to find out how the Indonesian government's public communication is in dealing with the Covid-19 pandemic. The research used a descriptive qualitative method using data during Covid-19. This study explains how the debate of government and community communication occurs in the form of public opinion. Various forms of public opinion from adverse to positive states become message instruments aimed at the government. This instrument then forms communication in the form of action as a sense of moral panic due to the absence of a back answer to the opinion expressed. So, these opinions are only as answers and realized by society in phenomena.
Pengetahuan tentang bencana belum menjadi bagian dari local wisdom yang bersemayam dalam kehidupan dan setiap bencana datang, seakan-akan selalu menjadi sesuatu yang baru. Oleh karena itu, penelitian ini bertujuan untuk mengetahui dan memahami secara mendalam bagaimana peran elit agama dalam mitigasi bencana di Tangse Kabupaten Pidie, mengingat keterlibatan elit agama dalam konteks kehidupan masyarakat aceh yang masih sangat penting. Penelitian ini merupakan penelitian etnografi yang bertujuan untuk menggambarkan secara komprehensif tentang peran elit agama yang berkorelasi positif terhadap upaya mitigasi bencana alam. Hasil penelitian ini menunjukkan bahwa gagalnya masyarakat Tangse menjadikan bencana sebagai ujian untuk kemudian melahirkan inisiatif menjaga lingkungan disebabkan oleh minimnya alternatif yang tersedia untuk dapat memenuhi kebutuhan ekonomi mereka. Aktivitas penebangan liar sebagai sumber bencana telah menjadi sumber ekonomi utama bagi mereka, dan aktivitas itu telah menciptakan efek mata rantai ekonomi, membawa berkah bagi geliat perekonomian masyarakat. Eksistensi ulama atau elit agama sebagai agen sosial dalam masyarakat menjadi sangat lemah dan lumpuh ketika berhadapan dengan aktivitas penebangan liar karena "berkah ekonomi" juga dinikmati oleh mereka. Akhirnya elit agama sebagai kelompok strategis juga ikut terjebak dalam lingkaran "ekonomi kayu" tesebut. Demikian pula dengan kearifan lokal yang juga ikut "lumpuh" ketika berhadapan dengan faktor-faktor ekonomi. AbstractKnowledge about the disaster had not been part of local wisdom who sits in the life of and every disaster comes like always being something new. Thus, this research aims to review and in-depth understanding of the role of local elites religion in disaster mitigation in Tangse Pidie District, because of the roles of elite religion in the context of the life of Acehnese that is still very important. This research is ethnographic research that aims to describe comprehensively about the role of religious elites which related to natural disaster mitigation efforts. The result of this research indicates that failure to the community disaster made as experiences collectively and do not deliver the initiative to protecting the environment caused by the lack of alternative available for their economic ability to meet a need. The activity of illegal logging as a source of disaster has become a prime source, and illegal logging had been creating economic chain effects. The existence of a local elite religion as an agent social within the community very weak and become "paralyzed" while dealing with the activity of illegal logging because "economic blessing" is also enjoyed by them. Finally, local elite religion as a strategic group has also stuck in the circle of "economic timber" proficiency level. Similarly, the local wisdom also "paralyzed" when faced with economic factors
Abstract: This article aims to look at the extent to which Government efforts the city of Banda Aceh and Aceh Barat in realizing the concept of the Kota Madani and Tauhid Tasawuf through the implementation of Sharia and sought to unearth how should model its development. Using ethnographic approaches, I would like to point out that the implementation of Sharia in the two cities is very dependent on Government support or political regime. Such dependence is visible from the Government's efforts through the decisions, policies and programs are carried out holistically by bureaucratic system involving public figures, scholars, academics and the general public. Abstrak: Tulisan ini bertujuan untuk melihat sejauh mana usaha pemerintah Kota Banda Aceh dan Aceh Barat dalam mewujudkan konsepsi Kota Madani dan Tauhid-Tasawuf melalui implementasi Syariat Islam serta berusaha menggali bagaimana seharusnya model pengembangannya. Dengan menggunakan pendekatan etnografi, saya ingin menunjukkan bahwa implementasi syariat Islamdi dua kota tersebut sangat tergantung pada dukungan pemerintah atau rezim politik. Ketergantungan tersebut terlihat dari upaya pemerintah melalui keputusan, kebijakan dan program yang dilaksanakan secara holistik oleh sistem birokrasi yang melibatkan tokoh masyarakat, ulama, akademisi dan masyarakat umum. Keywords: Implementasi, Syariat Islam, Kota Madani, Kota Tauhid Tasawuf.
Divorce cases in Aceh post conflict and disaster is increasing significantly. Among the generating factors are conflict and Tsunami, the change of family system, and the growth of inhabitants and modernisation. The lack of knowledge and consciousness about foster home are not the roots or main factors contributing to the increasing trend. But it is more to autonomy economically, education, maturity and adult emotionally, and capability in keeping relationship with kinship and extended family. Therefore, cross-sectoral cooperation in government and community are required to decrease the divorce trend in Aceh.
Abstract: Wahabi is one of a movement group in Islam. The group is famous for its agenda of Islam and Tawheed purification of superstition, bida'ah and khurafat. This article discusses the view of Teungku Seumeubeut against Wahabi suspected of starting and growing in Aceh. Teungku Seumeubeut is an elite level of religion in the village which has a great influence on the community level. The author argues that the view Teungku Semuenebuet against Wahabi strongly depends on the depth of the study, a pattern of academic influence of clients and patrons politicization of religion in the public sphere. This article concludes that Teungku Seumeubeut do simplification against Wahabi due to the knowledge and the experience of interacting with Wahabi is very limited. Abstrak: Wahabi merupakan salah satu kelompok gerakan dalam Islam.Kelompok ini terkenal dengan agenda pemurnian Tauhid dan ajaran Islam dari praktek takhayul, bida'ah dan khurafat.Artikel ini membahas tentang pandangan Teungku Seumeubeut terhadap Wahabi yang dicurigai mulai masuk dan berkembang di Aceh.Teungku Seumeubeut adalah elit agama di tingkat desa yang memiliki pengaruh besar di masyarakat level bawah.Penulis berpendapat bahwa pandangan Teungku Seumeubuet terhadap Wahabi sangat tergantung pada kedalaman kajian, pola keilmuan patron klien dan pengaruh politisasi agama dalam ruang publik.Artikel ini berkesimpulan bahwa Teungku Seumeubeut melakukan simplifikasi terhadap Wahabi dikarenakan pengetahuan dan pengalamannya berinteraksi dengan Wahabi sangat terbatas.
This study aims to see how efforts promulgated by the government and the village Gentengkulon whatever exercised by government village Gentengkulon earmarked for improving the welfare of its people .This study used the qualitative descriptive. Data collection techniques used in this research was observation, interviews and documentation .The research suggests that the village administration Gentengkulon the programs appointed to carry out the elucidation and training for women in an attempt to improve the welfare of the community economy, the elucidation and training for the improvement of the community who work as potters in assesoris for industry , a business loan programs provided by the government .
This reflective paper aims to discuss the importance of using a cultural approach to resolve political conflicts and see the past as a learning space to create a civilization in the present and future. In the context of conflict, Aceh has become a medium for learning how the political conflict between GAM and the Indonesian government is resolved. The experience of past conflicts, a series of failed negotiations, and the cultural approach to the Helsinki negotiations, in parallel, serve as important lessons and evidence that "historical-humanism" does not work in a vacuum. This article illustrates that a cultural approach is a key to successful negotiations for a resolution. This is due to several things: first, building an estuary of peace with a cultural approach taking into account the representations and interests of the two conflicting parties, related to technicalities and mechanisms and matters of a substantive nature. Second, understanding and appreciating the perspective of others is important to know what messages and aspirations have not been conveyed properly so far. And third, acknowledging past mistakes and sins, then sincerely and boldly apologizing to those who were hurt, is a form of acknowledging regret for what has been done.AbstrakTulisan reflektif ini bertujuan untuk membahas pentingnya menggunakan pendekatan budaya untuk menyelesaikan konflik politik dan melihat masa lalu sebagai ruang belajar untuk menciptakan peradaban di masa sekarang dan masa depan. Dalam konteks konflik, Aceh menjadi media pembelajaran bagaimana konflik politik antara GAM dan pemerintah Indonesia diselesaikan. Pengalaman konflik masa lalu, serangkaian negosiasi yang gagal, dan pendekatan kultural terhadap negosiasi Helsinki, secara paralel, menjadi pelajaran dan bukti penting bahwa "humanisme-historis" tidak bekerja dalam ruang hampa. Artikel ini menggambarkan bahwa pendekatan budaya adalah kunci keberhasilan negosiasi untuk sebuah resolusi. Hal ini disebabkan oleh beberapa hal: pertama, membangun muara perdamaian ...
In the context of Aceh, the word "Ulama" refers to an Islamic scholar who own boarding school (In Aceh language known as Dayah) or a leader of an Islamic boarding school (known as Teungku Dayah). Ulama become "the backbone" of any social problem and play strategic and influential roles in Acehnese society. However, The Ulama roles have changed in the post-conflict era in Aceh. The assumption that Ulama are unable running their authorities in Acehnese society especially in the post-conflict era. Ideally, their roles are needed in the reconciliation regarding the agents of reconciliation who have authority like the Ulama and are trustworthy by Acehnese society. Therefore, this article aims to discuss the position of Ulama in the process of post-conflict reconciliation in Aceh. To investigate the problem, a descriptive qualitative method was used, where the method is to describe the nature of a temporary situation that occurs when the research is carried out in detail, and then the causes of the symptoms were examined. The data were literature studies, participatory observation, and in-depth interviews. The results of this research showed that during an important period of Aceh's history, the Ulama constantly become guardians that provide a religious ethical foundation for each socio-political change in Aceh, and subsequently they also act as the successor to the religious style that developed in the society. Even the formation and development of the socio-political and cultural system occurred partly on the contribution of the Ulama. The position of Ulama in the process of post-conflict reconciliation in Aceh can be found in four ways. Firstly, knowledge transmission. Secondly, as a legal decision-maker which refers to Sharia law, especially related to the reconciliation process. Thirdly, as a mediator. Fourthly, cultural roles in the form of ritual or ceremonial guides that are carried out when the parties of the conflict have met an agreement to reconcile.
In the context of Aceh, the word "Ulama" refers to an Islamic scholar who own boarding school (In Aceh language known as Dayah) or a leader of an Islamic boarding school (known as Teungku Dayah). Ulama become "the backbone" of any social problem and play strategic and influential roles in Acehnese society. However, The Ulama roles have changed in the post-conflict era in Aceh. The assumption that Ulama are unable running their authorities in Acehnese society especially in the post-conflict era. Ideally, their roles are needed in the reconciliation regarding the agents of reconciliation who have authority like the Ulama and are trustworthy by Acehnese society. Therefore, this article aims to discuss the position of Ulama in the process of post-conflict reconciliation in Aceh. To investigate the problem, a descriptive qualitative method was used, where the method is to describe the nature of a temporary situation that occurs when the research is carried out in detail, and then the causes of the symptoms were examined. The data were literature studies, participatory observation, and in-depth interviews. The results of this research showed that during an important period of Aceh's history, the Ulama constantly become guardians that provide a religious ethical foundation for each socio-political change in Aceh, and subsequently they also act as the successor to the religious style that developed in the society. Even the formation and development of the socio-political and cultural system occurred partly on the contribution of the Ulama. The position of Ulama in the process of post-conflict reconciliation in Aceh can be found in four ways. Firstly, knowledge transmission. Secondly, as a legal decision-maker which refers to Sharia law, especially related to the reconciliation process. Thirdly, as a mediator. Fourthly, cultural roles in the form of ritual or ceremonial guides that are carried out when the parties of the conflict have met an agreement to reconcile. ; Dalam konteks Aceh, "Ulama" merujuk pada sosok individu yang memiliki Dayah (pesantren) atau pimpinan Dayah yang terkenal dengan sebutan Teungku Dayah. Pada ranah sosial, Ulama Aceh merupakan "tulang punggung" keputusan dalam berbagai hal. Ulama hadir sebagai kelompok strategis dan berpengaruh dalam kehidupan masyarakat Aceh. Namun, pasca konflik Aceh, telah terjadi dinamika pergeseran peran ulama di Aceh. Ada anggapan bahwa ulama tidak lagi mampu menjalankan otoritasnya dalam masyarakat, terutama pada masa pasca konflik. Padahal idealnya, ulama turut berperan dalam proses rekonsiliasi, mengingat saat ini belum ada agen rekosiliasi yang memiliki otoritas seperti ulama dan benar-benar dapat dipercaya oleh masyarakat Aceh. Oleh karena itu, penelitian ini ingin mendiskusikan tentang posisi Ulama Aceh dalam proses rekonsiliasi pasca konflik. Penelitian ini menggunakan metode deskriptif kualitatif, yaitu suatu metode untuk menggambarkan sifat suatu keadaan yang sementara terjadi pada saat penelitian dilakukan secara detail, dan kemudian berusaha memeriksa sebab-sebab dari gejala tersebut. Data dalam penelitian ini bersumber dari studi pustaka, obeservasi partisipatoris dan wawancara mendalam. Hasil penelitian ini menunjukkan bahwa dalam setiap periode penting seajarah Aceh, ulama selalu hadir sebagai satu kekuatan yang memberi ladasan etis keagamaan bagi setiap perubahan sosial-politik di Aceh, dan selanjutnya ulama bertindak sebagai penerus corak keagamaan yang berkembang dalam masyarakat Aceh. Bahkan pembentukan dan perkembangan sistem sosial-politik dan budaya masyarakat Aceh terjadi sebagian atas kontribusi para ulama. Adapun Posisi ulama dalam proses rekonsiliasi di Aceh pasca konflik dapat dilihat dalam empat hal. Pertama, transmisi pengetahuan. Kedua, sebagai pengambil keputusan hukum yang bersumber dari ajaran Islam, terutama terkait dengan proses rekonsiliasi. Ketiga, sebagai mediator. Keempat, peran kultural yang berupa pemandu ritual atau seremonial yang dilakukan ketika pihak yang bertikai sudah menemukan kata sepakat untuk berdamai.
